Sermon 14: Upon Ephesians Chapter 2

16 Jesus Christ has reconciled us both in one body, to the end, to knit both the one and the other to God by his cross, killing the enmity thereby. 17 And being come, he preached peace to you that were far off, and to them that were near at hand. 18 For by him both two of us have access to the Father in one Spirit. 19 Therefore you are no more strangers and foreigners, but fellow citizens with the saints, and household folk of God.

We have seen this morning, how Saint Paul has told to such as were once without hope of salvation, that they were so much the more bound to God for his calling of them to be of the number of his children, seeing it was not a common and ordinary thing, nor a thing that was looked for. On the other side he did also beat down all pride, to the intent that the Jews might not think in themselves, that the privilege of adoption was of their own purchasing, nor vaunt themselves though God had preferred them before all the rest of the world. And now going forward still with the same matter, he says, that we were reconciled, as well the one side as the other, by the death of Jesus Christ, and that in so doing he has knit us together into one body, putting all enmity to death by his cross. This serves to express better the thing that we have seen already. He had said that we must come to God by the means of our Lord Jesus Christ: for without him we are all far off, as well Jews as Gentiles, because we are all sinners, and God is an enemy to us, till his wrath be appeased towards us. Now Saint Paul shows, that that is done by his bearing of our sins upon his cross. For it is by his obedience, that all our iniquities are put away, and it is by his sacrifice, that our sins are washed away.

To be short, were it not for the death and passion of our Lord Jesus Christ, we should stand bound still in the handwriting that is spoken of in the second to the Colossians (Colossians 2:14). For if we should come to reckoning, who durst open his mouth to excuse himself before God, or look to escape the damnation that all of us have deserved? For if we should go about to allege but one point, there would be a thousand to stop our mouths, so as we should be driven to stand still all confounded, till we came to the remedy, that is to say, that Jesus Christ has by his death made so full satisfaction for all our debts, that we are acquitted and released. That then is the thing which Saint Paul handles at present, to the end we might know what manner of access it is that he speaks of. For, to press into God's presence, in the case as we are of ourselves, were too great a boldness. But when it is told us, that God will not lay our sins and misdeeds to our charge, because Jesus Christ has put them all away by his death: then is it no rashness at all for us to go to God with our heads bolt upright, but we have a good foundation, and a boldness that God likes well of. Therefore as often as we have occasion to pray, or to fight against any temptations, let us learn to know that we have need to be encouraged to patience, and to be assured of the everlasting life, and to repair wholly for refuge to the death and passion of the Son of God, knowing that until such time as we are dipped in his blood, and washed by the working of his Holy Spirit, we shall evermore be loathsome, and God will justly shake us off, and be always a judge to us instead of being our Father. And it is not enough to know that Jesus Christ has made amends for us, indeed and that all things requisite to our salvation, were fully accomplished and performed by his death and passion: but we must also therewith receive the benefit thereof in such manner as it is ministered to us. For what shall it avail the Jews, Turks, and other like, that God's Son undertook the condemnation that belonged to us? They shall rather be held doubly guilty, because that by their unthankfulness they deprive themselves of the benefit whereof they might have been partakers, if they had received the promises of the Gospel by faith. But the Jews on the one side blaspheme our Lord Jesus Christ, the Turks on the other side laugh him to scorn, and count him but as a night ghost. And the Papists labor with tooth and nail to deface his power, and to rob him of the greatest part of his graces. These therefore shall find that the death which the Son of God has suffered, serves to increase their cursedness, and to kindle God's wrath so much the more against them. Indeed and even they also which never heard of the Gospel, are utterly excluded from this treasure.

And for that cause Saint Paul adds, that Jesus Christ has preached peace to them that were near, and to them that were far off. Whereby he shows, that when the Gospel is preached, we are daily put in possession of the salvation which was purchased for us by our Lord Jesus Christ, [reconstructed: at least] if we lay hold on him by true faith that has taken lively root in our hearts, to bring forth good fruit. Therefore there are two things required. The one is, that we know how that the matter and substance of our salvation is in Jesus Christ: and the other is, that the same be declared to us by the Gospel. And to the intent we may be the surer of this doctrine: Saint Paul says, not that Christ has sent his Apostles, or set up a great sort of [reconstructed: messengers] to bring us such message: but that Christ himself is come to bring tidings of peace to all men. Now it is certain that our Lord Jesus Christ has not executed the office of preaching since his Resurrection, except only among his Disciples, that they might be furnished beforehand to preach everywhere the doctrine that was committed to them. But Saint Paul says, that he preached to such as had once been far off from God. He did not this in his own person. Then it is certain that Saint Paul speaks of that preaching of the Gospel, which was done by the ministers that were appointed by God, and by our Lord Jesus Christ.

And yet notwithstanding he says, that it was Christ himself that preached, namely to the end we should yield the greater reverence to the Gospel, and hold it as the truth authorized by God, and every one of us submit himself to it without any gainsaying or replying. For if we have any doubt of it, let us not think that Jesus Christ shall profit us anything at all. Therefore we must assure ourselves of it, yes and (as we have seen in the first Chapter) God's promises must be sealed in our hearts by the Holy Ghost, who for the same cause is called the earnest penny of the life that we hope for, and the very sign, manual, or seal that God prints in us, to the end, that our faith should be in full certainty. We see then what Saint Paul aimed at in this text, in saying that Jesus Christ being raised from the dead, and having performed the charge that was enjoined him by God his father, was our Redeemer, and also the bringer of the same message to us, not for once and away, but by continual preaching of it, insomuch that he will have his mouth still open even to the end, to witness to us, that in him we shall assuredly find all that we can wish to bring us to the heavenly life. Now then must we not be very blocks, if we be not touched to the quick, at the hearing of these words? It is true that the Son of God does not flit from place to place, nor is conversant here below among us in visible fashion, neither were that requisite. But yet for all that, the doctrine which we preach in his name, ought to have like authority, as if he spoke to us himself mouth to mouth. And for the same cause also does he say, He that hears you, hears me, and he that receives you, receives me: and likewise, he that rejects you, rejects me. And again, by this means is God my father honored, even by your believing of the Gospel. And on the contrary he has great wrong and reproach done to him, when the things are doubted of that are so well certified there. The Pope and all the rabble of his clergy allege this for the maintenance of their tyranny. But our Lord Jesus Christ's meaning was, to assure us of the message that concerns the forgiveness of our sins, with which our ears are beaten continually. For we shall always hang in wavering and doubt, if we be not thoroughly persuaded and resolved, that all things contained in the Gospel, are held by Jesus Christ, who is the infallible truth itself. For if we have an eye to men, we shall be ever wavering and doubtful. And for proof thereof, what can they bring us of their own growing, but utter vanity and falsehood? So then, although our Lord Jesus Christ abides still in his heavenly glory, and we be absent from him in body, yes and that it be a strange thing to us, to say, that he dwells in us, and that wherever two or three be gathered together in his name, he is in the midst of them: yet notwithstanding we must be fully assured of this point, that when the pure doctrine of the Gospel is preached, it is all one as if he himself spoke to us, and were familiarly conversant here among us. Then to be short, our faith must aim at him, as at the very mark or butt of it, and we must rest upon him. And seeing that God his father has sent him to be a faithful witness, look whatever is told us truly in his name, we must receive it without any gainsaying.

Furthermore, as we have here wherewith to strengthen us in true constancy of faith, and to arm us against all the assaults and alarms that Satan can give us: so it is a great shame for us when we be deaf at the hearing of the Gospel, or let it alone as a thing hanging in the air, taking it to be but as a fable or a thing of no value. And yet for all that, most men nowadays do either despise the Gospel, or else are so besotted, that they discourse of it, as of a trifle, or else make but a mock of it. Some having heard Sermons, or having been taught at some Lecture, or by some other means, will perchance say, it is possible that this may be true: and as for me, I will not say no to it: but forasmuch as I am no clerk nor divine, it is all one to me, I will let it alone still in its ordinary course. Some other will say, Tush, I will hold me to the faith of my forefathers: For it is too dangerous a matter to change. Some again say thus: How so? It is a new doctrine, that we never heard of before. And others being not contented with such scornfulness, add outrageous cruelty, and fight openly against it, in so much that they could find in their hearts to pluck God out of his seat, whereupon they fall to shedding of innocent blood, endeavoring to the uttermost of their power, to wipe away the remembrance of the Gospel. But in the meantime, let us understand, that whenever the message of our salvation is set forth to us, if we despise it, we shall be guilty not only rejecting a benefit that was brought us by a mortal creature, but also of shutting the gate against God's son, when he came to seek us to our salvation. And therefore to quicken up our slothfulness, and to correct the cursed stubbornness that might hinder our full and obedient yielding to the Gospel: let us mark that the preaching thereof is not a thing done by haphazard, nor do men come of their own selves, as says Saint Paul also to the Romans: but [reconstructed: God] himself visits us, and comes to us, and our Lord Jesus Christ performs still the duty of a shepherd, and calls us to him with his own voice, because he sees us to be as sheep that go astray. And although we be pulled aside here and there: yet his mind is to gather us together again to be of his flock. Were this well printed in our hearts, surely we should be better disposed, not only to receive the doctrine of the Gospel with all humility, but also to be inflamed with such a zeal and earnestness, that the whole world should be nothing in comparison with us. To be short, God's word would be as sweet as honey to us, and more precious than all gold and silver, considering that the son of God being in the glory of God his father, does nevertheless make us to hear his voice, and that not as one that speaks far off, or with a sound that vanishes away in the air, or in such wise as we have no certain record of the things that he speaks: but as one that comes and preaches to us himself. For look what is done by his authority, and according to the commission that he gave and committed to his apostles: it becomes us to receive it for his sake, as I have declared before.

Moreover, Saint Paul's intent here is to provoke us to receive the Gospel with all obedience, not only for the worthiness of the person of our Lord Jesus Christ, but also for the things that are contained in the Gospel itself: for it is the message of peace, says he. Let us consider what it is to have war with him that made us and fashioned us. If we have an enemy in this world, although he be but a frail man and have no very great credit, yet will we be afraid lest he should practice some policy or spite against us, or revenge himself by force. To be short, we would ever be unquiet so long as we had any enemies in this world. Must we not then needs be far too brutish, seeing we fall asleep when God shows himself to be against us, and that he is armed to take vengeance upon us? If we considered well what it is to have war with God — as indeed our sins cease not to provoke him to displeasure — we should find on the contrary part what a benefit it is to have peace and atonement with him. Now seeing that this is brought us by the Gospel, whereby we enter possession of the atonement that was made by Jesus Christ, when he offered himself in sacrifice by his death, it is a thing that ought to inflame us in such wise as to make us embrace the Gospel with earnest zeal, and to give over our whole mind to it. So then, considering the coldness and laziness that is in us, let us so much the more think upon this saying, and apply the same to our use: namely, first, to know that the Son of God refuses not to teach us, and to be our schoolmaster, so we be contented to be his scholars; and secondly, that we shall have a doctrine which is more to be desired than all the pleasures, honor, and goods of the world — that is to wit, that we be at peace with God, and that being sure of his favor toward us, we may have recourse and access to him, and be received as his children at his hand. Well ought we to note that: for Saint Paul meant to show which is the true peace, because many men think themselves well at ease, which notwithstanding have no peace with God. For some are puffed up with devilish self-conceit, as the monks and Friars in the papacy, who persuade themselves that they have deserved so well at God's hand as there can no fault be found in them. They then which ground themselves after that manner upon their own virtues and good deeds think that God is bound to them, and they may well be lulled asleep, because Satan besots them with the foolish self-trust which they have conceived: and that is because they aim not at God, but have forged an idol in their own head. And in good faith, what are the things that they would content God withal, but gewgaws and worthless trifles, as if they would still babes with them? The Papists must take a sprinkling of holy water, they must all too be cross themselves, they must fast this week, and that week, they must gad on pilgrimage, they must forbear eating of flesh upon such a day, they must babble thus many Paternosters, they must set up a candle to such a saint, they must hear thus many masses, they must say thus many mea culpas. To be short, when a man has raked them all on a heap, it is certain that they be but the scrapings and offal of all filthiness. And yet to their seeming, God is well paid with them, as who should say he were an idol, or a little babe, as I said before. We see then that none of all those hypocrites that are so puffed up with presumption can have any peace with God. But forasmuch as they fetch such roundabout ways and look not at God but askew, and though they make countenance of approaching to God, yet their offering themselves to him is not with singleness and substantial soundness of heart: they do but beguile themselves with their fond flatteries. Also there are a sort of these scoffers, which do but nod their heads when men speak to them of their salvation, saying, it is enough if we may give but one good sigh, but let us not cease in the meantime to make frolic cheer, for what a thing were it to pass all the time of our life in such dumpishness? That would do us no good, and therefore let us play the good fellows. Hereupon they fall to unthriftiness, some after one fashion and some after another. They have a thousand ways to destruction, and all confederate themselves against God as much as is possible. Therefore, because there have always been so many — yes, and too many — that bring their own consciences asleep, Saint Paul in this place (likewise as also in the fifth to the Romans) sets down the true peace: which is, that when we come to God, and must present ourselves before his Majesty, we be sure that he will pity us, and not lay our sins to our charge, but receive us as his own children. Then if we intend to enjoy this spiritual peace, which surpasses all the goods of the world, let us learn to have war with ourselves. And how is that? It is, first, to know that we be damned and forlorn, and that there is no hope of remedy for us, whereby to get out of the pit of destruction again, except we be recovered by means of our Lord Jesus Christ. When we be so bereft of all untoward self-trust in our own deserts, and know that we be empty and stark naked, let us repair as poor beggars to God: that is the thing that is requisite for the attainment of true peace. And by the way also let us not think to gain anything by being blockish, so we should fall asleep in this world: but let us understand that forasmuch as we have no certain time appointed us, it is our duty to summon ourselves evening and morning before God, and to examine our sins thoroughly, and to be both sorry and ashamed of them. When we have once learned to make war thus against our own vices, and to ply it thoroughly without hypocrisy and counterfeiting, then are we in the highway to the peace which our Lord Jesus Christ does publish and preach to us every day by the Gospel. And that is the very cause why Saint Paul says expressly that by him we have entrance in to the Father. As if he should say that no unbelievers, no heathenish worldlings, no mockers of God, no dullards which think not of their everlasting salvation, can by any means taste of what value the peace is which we obtain by the Gospel, or conceive how precious and amiable it is. And why? For they put too many scarves before their faces, to keep them from being abashed at God's Justice, and from being stricken with terror of their sins. To be short, they make themselves willfully drunken, that they might have a senseless conscience, and they bereave themselves of all understanding, as though they were brute beasts. But when we consider that all our welfare consists in being able to have all our recourse to God, and that our coming to him is certain also — yes, and that the way is open for us to go there familiarly — surely then will we forget all other things, and long to be made partakers of our Lord Jesus Christ, and to be united into his body, to the end that God may receive us, and we call upon him with full trust in our necessity, and settle ourselves upon the love that he bears us, not doubting but that whatever is offered us in the Gospel is all one as if God uttered his heart among us.

Now Saint Paul, having spoken of the preaching of the Gospel, adds purposely, "In one Spirit." He had said before that we are all knit together in the flesh of our Lord Jesus Christ, namely because he took our nature upon him, and by that means abolished and took away the cursedness that was in Adam. Nevertheless, the doing thereof in the person of the Son of God would not be enough, if the Gospel were not as a means to him. Now therefore, for a third point, Saint Paul adds that we must all share in one Spirit. For although the Gospel be preached, yet there are many stubborn persons, and others so [reconstructed: entangled] in this world, that they think no more of the heavenly life than dogs and swine do. Others again are so [reconstructed: steeped] in their hypocrisy, that although God does call us all and allure us sweetly to him in the person of his Son, the number of them that come to God is very small. For this cause Saint Paul says that we must have God's Spirit. For it is certain that by nature we are variable, and not only does every one of us insist on having his own opinion, but also we change every minute of an hour, by means of which we are so far from being all of one accord that none of us remains settled in his opinion from morning to night, except he be governed by God. It is therefore necessary for us, when we hear the Gospel preached, to have God's Spirit to guide and govern us, so that we may thoroughly embrace our Lord Jesus Christ, and by him have access to the Father. Now therefore we must bear in mind, first, that when our Lord Jesus Christ exhorts us by his ministers (according also as Saint Paul says in 2 Corinthians), we ought to be well disposed to come to him, yes, and to run to him, even with exerting ourselves above all power of man. For when we have done what we can, yet shall we have no access to him, but all our endeavor shall rather be a retreating back than a going forward, unless his Spirit guide us. So much the more then is it necessary for us to pray God to touch us with his Holy Spirit, and to cause him to make us a way to him, as is said in Romans 8, and as we have seen also likewise in Galatians. For there Saint Paul puts a difference between God's children and the reprobates. "We," says he, "have the Spirit of adoption, whereby we cry, Abba, Father." "We would not know him of ourselves," says he, "because there is nothing in us but infirmity: and it would be too great a rashness in us to call God our Father." But when God has once sealed the truth of his Gospel in us by his Holy Spirit, and enlightened us inwardly, so that we know it is he that speaks, and has also assured us of his goodness and mercy, then may we freely and with open mouth cry out that he is our Father. And so you see in effect what we have to bear in mind, to the intent that none of us trust to his own brain when the Gospel is preached to him, but that in consideration of the rudeness and weakness that is in us, we allow ourselves to be governed by God's Spirit, which is the chief key whereby the gate of paradise is opened to us. And for that cause also it is said that we must be besprinkled with the blood of our Lord Jesus Christ, as Saint Peter terms it in his first Epistle. For the same cause also the Apostle in the Epistle to the Hebrews says that Jesus Christ was offered up in Spirit, meaning that his sacrifice whereby he purchased us righteousness should still be as a vain thing to us, if the Holy Ghost did not work in it by his power. And Saint Paul, going forward with the matter that has been declared heretofore, adds also that as well they that were far off as they that were near at hand had heard the said message, and that the same is set before us also at this day, to the end we might be confirmed in it more and more. And (as I have said already) by those that were near, he means the Jews who had had some familiarity with God theretofore, because he had acquainted himself with them by giving them his Law, telling them that he received their lineage to be the protector thereof. However, that was not to knit them thoroughly to him, until he had pardoned their sins, which was done by the means of Jesus Christ. For the Law could yield them nothing but terror and anguish of mind, and curse them throughout, and sink them down to the bottom of hell, as Saint Paul says in Romans 3, and especially in the third chapter of 2 Corinthians. Therefore it was requisite that the Gospel should be added to it. Now it is certain that David and the other holy Prophets, and likewise all the kings and the faithful that lived under the old Testament, had not the Gospel so manifestly as we have, but yet in very substance God declared to them that he of his own free goodness received them to mercy, for the Redeemer's sake in whom they trusted. If the Law be separated from the Gospel, it not only profits them not at all who rest upon it, but also serves to beat them down, and to thunder upon them, and to show them how dreadful God's majesty is. It is in the Gospel then that we have peace, and therefore it stood the Jews in hand to be made partakers of that doctrine. And as for us that come of the Gentiles, we ought (as I said this morning) to acknowledge so much the better the double recognition wherein we stand bound to God, for that he has vouchsafed to make us fellows with his peculiar people — us, I say, that were as things born out of time — and to put us in the company of those whom he had chosen and adopted before, in such wise as the records of the Prophets are now fulfilled, wherein it is said, "You Gentiles and nations, glorify God with his own people" (Isaiah 24:15), whereby the Holy Ghost foreshowed that there should be such a melody that all men should sing God's praises, even as well the Gentiles as the Jews, when they were once knit together and gathered from out of the scattering wherein all of us are, as is said already, and as we have seen before.

We see then what Saint Paul aimed at, in saying that the Gospel was preached to all men, as well those that were far off, as those that were near. And that is what he treats of in the tenth chapter of Romans (Romans 10:15). For there he shows that we should ever be searching, and never resolved in our faith, if we knew not that the preaching of the Gospel proceeded from God's authority, and from his unchangeable ordinance. It is not for men (says he) to put forth themselves, except God send them. And God has begun to teach the world at all times heretofore, though not by preaching or writing, yet by the only sight of the world itself (Romans 1:20). No marvel therefore (says he) that God has vouchsafed at this time to extend his grace to all nations, by making them to know that he would be their father. Now then, just as on the one side, it stood the Jews in hand to know how great need they had to be reconciled to God by Jesus Christ, and not to be deceived by trusting to their birthright, or to their Circumcision, or to any of all these shadows of the Law, but that it behooved them to flee to the only means that I have treated of, namely, that God received them to mercy, for the sake of the eternal sacrifices which Jesus Christ offered: so let us on our side learn to magnify God's goodness, seeing he has vouchsafed to cast us to be of his household and Church, notwithstanding that we were cut off and banished from it before. And therefore let us look to ourselves, that we let not this benefit vanish away, nor be deprived of it through our own unthankfulness. For what excuse will there be for us, if when God calls us to heaven in the person of his only Son, so as Jesus Christ tells us, that it is he himself who comes to seek us, as often as it is told us, that God will be merciful to us for his sake: we run not apace to him, both hot in zeal, and earnest in carefulness, to show how we know that all our welfare, joy, happiness, and glory, consist in being joined to our God? Which cannot be but through his free goodness. Again, when we refuse to receive this peace, let us be afraid that Jesus Christ will change his voice: for it is certain that the Gospel does always threaten damnation to such as frame not themselves to God's will. And it is not for nothing that the Scripture speaks of binding, as well as of loosing (Matthew 16:19): for our Lord Jesus Christ meant to show us, that it is the very nature and duty of the Gospel, to pluck us out of the bondage and prison wherein we are held, until he has set us free: and so is it his own office also, as he himself says in the eighth chapter of Saint John, where he declares the same thing, however, he adds, that there are bonds also prepared for those that take him not for their redeemer, nor suffer themselves to be set free by him (John 8:36). And that is what he means in Saint John, when he says, whatever sins you release, they are released to them, and whatever sins you withhold, they are withheld (John 20:23). Then he shows, that when we preach the Gospel, we must first of all declare the message of Reconciliation, which thing is spoken of in the first chapter of Corinthians, in the place by me before cited. Thus you see that the thing which we have to do continually, is to show that God has been so kind to us, as to be at one with us in the person of his Son, indeed and to receive us to be himself, that we might be washed and scoured from all our filthiness, and be accepted for righteous before him. Behold how wretched souls are unbound, behold how poor captives are let out of prison, behold how they that formerly were plunged in darkness of death, are brought out again to the light of life. But on the other side, we have also commission to withhold sins, by threatening the despisers of God's word with God's horrible wrath, and by telling them that when they have shaken their ears, and think themselves to be escaped, the doctrine that they have heard, must be as ropes and fetters to bind them with. According to which Saint Paul says expressly in another place, that we have vengeance ready for all such as set themselves against our doctrine (2 Corinthians 10:6). Indeed, though they be the highest in the world, yet if they set up their bristles against God, and despise him, they shall not escape the damnation that is threatened them, at least when the faithful have once performed their obedience. And indeed when an enemy summons a people, there is trembling for fear, lest they shall find no mercy, if reasonable conditions should be refused: and what then shall be done, when God comes, not only to will us to yield ourselves to him, but also to offer himself to us, and will have us to possess him and all his goods in the person of Jesus Christ? What shall become of us, if we refuse such grace, when he uses such kindness toward us? Must not horrible damnation light upon so villainous pride and scornfulness, when men vouchsafe not to receive him, even him who not only procures their salvation, but also created them, and by whom they are maintained? Then let us learn to mark well this doctrine wherein peace is spoken of, to the end we provoke not God any more, nor turn our bread into bane, and our food into mortal poison: but that we may be quickened truly by the grace which God offers us daily.

And for that cause Saint Paul concludes, that they which are so touched with God's spirit, to obey the Gospel simply and substantially, are no more strangers, but rather fellowcitizens with the Saints, and God's household folk. And this tends still to the end that I have noted before: that is to say, that God's name should be glorified as it deserves, and that we should not step lightly to him as we are wont to do. For we think to discharge ourselves with one word, by saying that Jesus Christ is our redeemer. But let us always call to remembrance what we have been, and in what condition we were, until Jesus Christ drew us out of the dungeons of death. For the word strangers, implies that which we have seen before: namely that before the Gospel was preached, the Gentiles were without hope of salvation, cut off from God's favor, without promises, without God in the world: insomuch that although they lived here, although they were fed and sustained by the good things that God gave them, although they enjoyed the light of the sun: yet nevertheless they were without God. And at the same point are all unbelievers. So then, Saint Paul's recounting what our redemption was when Jesus Christ came to find us, and reached us his hand to guide us to God his father, is to the end that we should learn to yield him the whole praise of our salvation. Hereupon he says, that we are citizens of heaven, companions with the Angels of Paradise, and fellows with the holy kings and Prophets. When there is any talk of the Prophets and Apostles, or of any of the Saints and Martyrs, we have them in admiration, and good reason we should: but in the meanwhile we regard not why the Holy Ghost sets them before us. The Papists make idols of them, and (to their seeming) they have honored Saint Paul and Saint Peter well, when they have decked them with God's feathers. But contrariwise it is said here, that when God sets forth the grace that he gave to them, it is to the end that we should think of the benefit that he bestows upon us, in that he musters us in their band. According to which the Apostle in Hebrews 12, says, that they might be to us as a great and thick cloud of witnesses, that we might follow their example the more cheerfully, and walk on in the way that they show us. Again, when God has made us to perceive the inestimable good which he does us, in matching us with the Prophets, Apostles, Martyrs, and all the faithful, let us go yet further, (and consider) that he has made us fellowcitizens with the Angels of heaven. A man would take great labor for a citizenship, free denizenship, or burgess-ship of this world, and yet notwithstanding they are but incomes of this life: and what is this life of ours? A flighty shadow which flees away out of hand. Behold, God calls us, not only to sojourn in his Church as strangers, but also to assure us that he admits and accepts us for his children, so as we may with true trust, and as it were with one mouth boldly call upon him as our father, and keep one tune and melody with all the Saints. That therefore is the thing which we have to remember upon this strain: which order the Apostle uses also in the end of the Epistle to the Hebrews, saying, that we are no more under the law, which could do nothing but frighten us, because there was nothing to be heard there, but thunderings, and lightenings, which were terrible signs of God's anger. But we (says he) are come to Mount Zion, where we hear the sweet voice of God our father, who matches us with his holy spirits, with his Angels, and with the souls of his faithful ones, so as we are now of their crew, and may speak to God as it were all with one mouth, because we have one common head. This is in effect, the thing that we must bear in mind. And although we enjoy it not as yet: yet notwithstanding we are sure, that by the means of faith we may walk through this present life as strangers to the world, and that God will not fail to avow us for his children and heirs: and that although we are yet wrapped here in many vices and imperfections, yet notwithstanding, all the Saints of Paradise do acknowledge us for their brethren, and embrace us for our Lord Jesus Christ's sake.

Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may dislike them more and more, and on the other side set our whole mind to the considering of the infinite grace which he extends towards us, in calling us to him, to the intent we may not be so spiteful, nor yet so witless and blind, as not to hearken when he speaks, but rather that we may obediently through faith yield to the doctrine which he sets forth to us, wherein lies all our welfare and salvation: and that the same may pull us back from all the lewd lusts of the world, and from all the perverse affections that thrust us aside, and turn us away from him, so as we may grow more and more in his fear and love, to be fashioned like his image, until we are come to his heavenly glory, to which he calls us. That it may please him to grant this grace, not only to us, but also to all people.